Kila kilichomo mbinguni na ardhini kinamtakasa Mungu, utukufu wake hauna mipaka:

All that is in the heavens and in the earth extols God's limitless glory:

Yeye peke yake ndiye Mwenye nguvu zote, Mwenye hekima kweli. (Aya 1)

for He alone is the almighty, truly wise. (Verse 1)

Ulimwengu wote unashiriki katika utukufu huu wa Mwenyezi Mungu, ambaye nguvu Yake imeunganishwa na hekima Yake isiyo na mwisho. Utukufu huu ndio unaoanza sura hii, ambayo inawatangazia Waislamu kwamba dini yao ndiyo toleo la mwisho na la mwisho la imani ya Mungu. Wamewekwa katika nafasi ya wadhamini wa imani hii, iliyojengwa juu ya umoja wa Mungu, wakikataa upotovu wowote unaofanywa na makafiri na washirikina. Waislamu pia wanaitwa kujitahidi kuunga mkono imani hii, ambayo Mungu ameamua ishinde dini nyingine zote, ingawa hilo ni chukizo kwa makafiri. Mwanzo huu, basi, unamaanisha kwamba amana aliyopewa Muislamu ni ya ulimwengu wote; imani wanayojitahidi kuitetea ni imani ya viumbe wote waliomo mbinguni na ardhini. Kwa hiyo, kushinda kwa dini hii ni jambo la kiulimwengu, linaloendana na ulimwengu wote unavyomgeukia Mwenyezi Mungu.

The whole universe participates in this glorification of God Almighty whose might is combined with His infinite wisdom. This glorification begins this surah, which declares to Muslims that their religion is the last and final version of the divine faith. They are placed in a position of trustees of this faith based on God’s oneness, denouncing all deviation perpetrated by unbelievers and idolaters. Muslims are also called upon to strive in support of this faith, which God has willed to prevail over all other religions, hateful as this may be to unbelievers. This opening, thus, implies that the trust given to Muslims belongs to the entire universe; the faith they strive for is the faith of all creatures in the heavens and the earth. Hence, this religions prevalence is a universal phenomenon, one that is in line with the whole universe as it turns to God Almighty.

Kundi la waumini linalaumiwa vikali kwa jambo walilolifanya ambalo lilimchukiza sana Mungu. Hili lilikuwa tabia isiyofaa kwa waumini:

A group of believers are strongly reproached for something they did that was particularly hateful to God. This was inappropriate behaviour for believers:

Enyi mlioamini! Kwa nini mnasema yale msiyoyatenda? Ni chukizo kubwa mno mbele ya Mungu kwamba mseme yale msiyoyatenda! Hakika Mungu huwapenda wale wanaopigana katika njia yake kwa safu imara, kana kwamba ni jengo lenye nguvu na lililoshikamana, (aya 2—4)

Believers! Why do you say what you do not do? Most loathsome is it in the sight of God that you say what you do not do! God loves indeed those who fight in His cause in solid ranks, as though they were a firm and compact building, (verses 2—4)

Tumesema mara kadhaa kwamba Qur'ani, wakati ukiteremshwa, ulikuwa ukiendelea na mchakato wa kujenga taifa. Lengo lake lilikuwa kujenga jamii inayobeba amana ya ujumbe wa Mungu, inayotekeleza mwongozo wake na kuanzisha mfumo wake katika maisha ya binadamu. Kwa madhumuni haya ilikuwa ni lazima Qur'ani ifanye kazi ya kuwarekebisha watu binafsi, kuweka vifungo vyake kama jamii, na kuijenga kama taifa hai katika vitendo. Yote haya yalipaswa kutimizwa kwa wakati mmoja. Muislamu si Muislamu isipokuwa anafanya kazi ndani ya jamii. Haiwezekani Uislamu kutekelezwa kwa vitendo isipokuwa unafanya kazi katika jamii yenye vifungo vilivyo wazi, mfumo na lengo. Lengo lake la mwisho linahusu jamii nzima, lakini pia linahusu kila mtu mmoja mmoja kwa wakati mmoja. Lengo hili linajumuisha kuanzisha mfumo wa Mungu katika dhamiri na vitendo vya watu duniani. Ili kufikia lengo la mwisho, Uislamu lazima uishi katika jamii halisi inayoutekeleza kikamilifu.

We have said on several occasions that as it was being revealed, the Qur’an was carrying on with a process of nation building. Its aim was to build a community that carried the trust of the divine message, implemented its approach and established its system in human life. It was necessary for this purpose that the Qur’an should undertake the reform of its individuals, establish its bonds as a community, and build it as a living nation in practice. All of this was to be accomplished at the same time. A Muslim is not a Muslim unless he functions within a community. It is inconceivable for Islam to be put into practice unless it functions in a community with well-defined bonds, a system and goal. Its ultimate goal applies to the community as a whole, but it also applies at the same time to each individual. This goal consists of establishing the divine system in people’s consciences and practices on earth. To achieve the latter, Islam must live in an actual community that implements it fully.

Uislamu unasisitiza sana dhamiri na wajibu wa mtu binafsi, lakini kwa vyovyote vile si dini ya watu wanaojitolea kwa ibada kila mmoja katika pembe yake ndogo. Hilo halitoshi kuweka Uislamu ndani ya dhamiri ya mtu binafsi, achilia mbali katika maisha yake yote. Uislamu haukuteremshwa katika hali ya kutengwa namna hiyo. Badala yake, uliteremshwa ili kuweka vigezo na viwango vyake katika maisha ya mwanadamu. Unakusudia kuacha alama yake katika kila shughuli ya mtu binafsi na ya kijamii, katika kila upande.

Islam places much emphasis on the individual’s conscience and responsibility, but it is certainly not a religion of individuals who dedicate themselves to worship in their respective little corners. This does not establish Islam within the individual’s own conscience, let alone in his whole life. Islam was not revealed in such isolation. Rather, it was revealed to establish its criteria and standards in human life. It aims to put its mark on every individual and collective activity in every direction.

Hebu sasa tuzingatie suala la Jihad ambalo aya hizi zilishughulikia wakati wa kuteremshwa kwake. Hapa tunaona mambo kadhaa ambayo yanahitaji kuthaminiwa.

Let us now consider the issue of Jihad which these verses addressed at the time of their revelation. We find here several points that need to be appreciated.

Tunaona kwanza kwamba binadamu wanaweza kupatwa na nyakati za udhaifu, na ni wakati huu ndipo wanapohitaji msaada wa Mwenyezi Mungu ili kupambana na kasoro hizo.

We see firstly that human beings may experience moments of weakness and this is when they need God’s help to combat such shortcomings.

Wanahitaji kukumbushwa mara kwa mara na kupewa elimu ya kawaida. Aya hizi zinamrejelea kundi la Waislamu ambao, kwa mujibu wa baadhi ya riwaya, walikuwa miongoni mwa Muhajirina, Waislamu wa mwanzo waliohama pamoja na Mtume ﷺ kutoka Makka kwenda Madina. Walipokuwa Makka, walitamani kwa bidii kubwa kwamba Mungu awaruhusu kupigana, lakini waliambiwa wazuie mikono yao na washughulikie badala yake wajibu wao wa ibada. Hata hivyo, baadaye walipoambiwa huko Madina wapigane, wakati ambao ulikuwa umeonekana unafaa, walichukua msimamo tofauti: "Je, hujui kuhusu wale walioambiwa, 'Zuieni mikono yenu [kupigana], shikeni sala kwa bidii, na mtoe zaka [yaani, kodi ya utakaso]? Hatimaye, amri ya kupigana ilipotolewa kwao, baadhi yao waliwaogopa watu kama mtu anavyopaswa kumwogopa Mungu - au kwa hofu kubwa zaidi - wakasema, 'Mola wetu! Kwa nini umetuamuru tupigane? Laiti ungetupa muda kidogo tu!'" (4: 77). Riwaya nyingine zinaonyesha kwamba walikuwa kundi la Waislamu wa Madina waliouliza ni tendo lipi Mungu linalolipenda zaidi ili waliotekeleze, lakini walipoamriwa kupigana katika njia ya Mungu, walilichukia jambo hilo.

They need repeated reminders and regular education. These verses refer to a group of Muslims who, according to some reports, belonged to the Muhajirin, the early Muslims who migrated with the Prophet from Makkah to Madinah. Whilst in Makkah, they wished, in all enthusiasm, that God would allow them to fight, but they were told to hold back and attend to their worship duties instead. However, when later in Madinah they were told to fight, at the time that was considered appropriate, they held a different attitude: "Are you not aware of those who have been told, 'Hold back your hands [from fighting], and attend regularly to prayer, and pay your zakat [i.e. the purifying dues]? When, at length, the order for fighting was issued to them, some of them stood in awe of men as one should stand in awe of God - or in even greater awe - and said, 'Our Lord! Why have you ordered us to fight! If only You had granted us a delay for a little while!”' (4: 77) Other reports suggest that they were a group of the Madinan Muslims who asked about the action God loves most so that they could perform it. However, when they were ordered to fight for God’s cause, they disliked this.

Sura hii inaendelea kuzungumzia historia ya mfumo huu wa kimungu na hatua ambazo ulipitia kupitia ujumbe uliofunuliwa kabla ya Uislamu:

The surah moves on to speak about the history of this divine system and the stages it went through with the messages revealed before Islam:

Na Musa alipowaambia watu wake, alisema: "Enyi watu wangu! Kwa nini mnanisumbua, wakati mnajua kwamba mimi ni Mtume wa Mungu aliyekutumwa kwenu?" Basi walipogeuka kutoka njia iliyonyooka, Mungu aliyageuza mioyo yao kutoka kwenye haki. Mungu hawaongozi watu madhalimu. Na pia Isa, mwana wa Mariamu, alisema: "Enyi wana wa Israili! Mimi ni Mtume wa Mungu kwenu, [nimetumwa] kuthibitisha Taurati iliyoteremshwa kabla yangu, na kutoa habari njema ya Mtume atakayekuja baada yangu, ambaye jina lake litakuwa Ahmad." (Aya 5-6)

Now when Moses spoke to his people, he said: My people! Why do you cause me grief, when you know that I am a messenger God has sent to you?' So, when they swerved from the right way, God let their hearts swerve from the truth. God does not bestow His guidance upon evildoers. And also Jesus, the son of Mary, said: ‘Children of Israel! I am God's messenger to you, [sent] to confirm the Torah revealed before me, and to give news of a Messenger that will come after me, whose name shall be Ahmad.' (Verses 5-6)

Musa ndiye aliyewaokoa Wana wa Israeli kutoka kwa Firauni na udhalimu wake. Alikuwa mjumbe wa Mungu kwao, kiongozi wao na mwalimu wao. Hata hivyo, huzuni waliyomsababishia ilikuwa ya muda mrefu, ikichukua rangi nyingi na maumbo mengi. Juhudi zake za kuwaongoza kwenye njia sahihi zilikuwa ngumu, za kuchosha na za kutesa. Katika simulizi ambazo Qur'ani inatoa kuhusu Musa na watu wake, tunasoma kuhusu namna mbalimbali za huzuni waliyomsababishia, na jinsi alivyopaswa kujitahidi kwa bidii kubwa ili kurekebisha imani yao.

Moses was the one who saved the Children of Israel from Pharaoh and his tyranny. He was God’s messenger to them, their leader and teacher. Yet the grief that they caused him was of the extended type, taking many colours and forms. His struggle to put them on the right course was hard, tiring and trying. In the accounts the Qur’an gives of Moses and his people we read about the different aspects of the grief they caused him and how hard he had to struggle to reform their belief system.

Kwa mfano, waliwakatisha tamaa juhudi za Musa za kumshawishi Firauni awaachilie huru. Hivyo, wakati yeye alijiweka wazi kwa ghadhabu ya Firauni, wao walikuwa salama kwa kuyakubali hatma yao na udhalilifu. Hata walimlaumu Musa kwa kuzidisha hali yao mbaya: “Tumeonewa kabla hujatujia, na tangu ujapo kwetu.” (7: 129) Dhana iliyopo ni kwamba hawakuona jema lolote likija kwao kutokana na ujumbe wake, au kwamba walimlaumu kwa awamu hii mpya ya dhuluma.

Inaonekana kwamba aya zinazofuata zinahusu zaidi jinsi Mayahudi na Wakristo walivyompokea Nabii aliyetajwa katika maandiko yao. Wanakemewa kwa mapokezi waliyompa Muhammad ﷺ na kwa njama zao za kudhoofisha ujumbe mpya na wa mwisho ambao Mungu alipenda ushinde dini nyingine zote.

It seems that the verses that follow are mostly concerned with the way the Jews and the Christians received the Prophet mentioned in their scriptures. They are denounced for the reception they gave Muhammad and for their designs to undermine the new and final message God willed to prevail over all other religions:

Lakini alipowajia na ushahidi wote wa haki, walisema:

But when he came to them with all evidence of the truth, they said:

"Hii ni uchawi tu. Nani aliye mdhalimu zaidi kuliko yule anayezua uongo juu ya Mwenyezi Mungu, wakati anaitwa kujisalimisha Kwake? Mwenyezi Mungu hawaongoi watu madhalimu."

'This is plain sorcery. 'Who could be more wicked than one who invents a falsehood about God, when he is only being called upon to submit to Him? God does not bestow His guidance upon the wrongdoers.

Wanataka kuizima nuru ya Mungu kwa vinywa vyao, lakini Mungu ataueneza nuru yake kwa ukamilifu wake wote, ijapokuwa hili linawachukiza makafiri. (Aya 6-8)

They aim to extinguish God's light with their mouths, but God will spread His light in all its fullness, however hateful this may be to the unbelievers. (Verses 6-8)

Mtazamo wa Mayahudi kuhusu imani hii mpya ulikuwa mchanganyiko wa uadui, njama mbaya na upotoshaji. Walipigana vita vya kuendelea dhidi ya Uislamu, wakitumia kila njia na rasilimali, na hili limeendelea hadi leo. Walitoa tuhuma dhidi yake: "alipowajia kwa ishara zote za ukweli, walisema: Hii ni uchawi wa wazi." (Aya ya 6) Hili linafanana na madai ya washirikina ambao hawakuwa na vitabu vya mbinguni na hawakuwa na habari za awali kuhusu imani hiyo mpya. Mayahudi pia walitafuta kuleta mifarakano ndani ya jamii ya Waislamu. Hasa, walijaribu kuleta mgawanyiko kati ya Muhajirina na Ansar huko Madinah, na kati ya kabila mbili za Aws na Khazraj. Wakati fulani walifanya njama pamoja na wanafiki, na wakati mwingine pamoja na washirikina. Pia walishirikiana na shambulio la washirikina dhidi ya Madinah, kama ilivyotokea katika Vita vya Khandaq. Njama zao dhidi ya imani mpya zilijumuisha pia kueneza uvumi wa uongo, kama ilivyotokea katika kisa kinachojulikana kama kisa cha uzushi ambacho mhusika mkuu alikuwa ‘Abdullah bin Ubayy bin Salul. Baadaye, walitumia mbinu hizo hizo katika matukio yaliyopangwa na ‘Abdullah bin Saba’, ambayo yalisababisha kuuawa kwa ‘Uthman, Khalifa wa tatu.

Baada ya historia ya imani kuelezwa hivyo na kuahidiwa ushindi usioepukika wa toleo la mwisho la imani ya Mungu, Qur'an inawaelekea waumini - wale walioishi wakati huo na wale wa vizazi vilivyofuata - ikiwapa biashara ya maisha yao. Hii ni miamala ambayo bidhaa yake ni imani, na njia ya kuipata ni Jihadi:

When the history of faith has thus been outlined and the inevitable triumph the final version of the divine faith has been promised, the Qur’an addresses the believers - those living at the time and those of later generations - offering them the bargain of their lives. This is a transaction in which the merchandise is faith and the means to achieve it is Jihad:

Enyi mlioamini! Je, niwaonyeshe biashara itakayowaokoa na adhabu iliyo chungu? {Mtamwamini Mwenyezi Mungu na Mtume Wake, na mtapigana jihadi katika njia ya Mwenyezi Mungu kwa mali zenu na nafsi zenu. Hilo ndilo bora kwenu, ikiwa mnajua.} Atakusameheni dhambi zenu, na atakuingizeni katika mabustani yapitayo mito chini yake, na majumba mazuri katika mabustani ya Edeni.

Believers! Shall I point out to you a bargain that will save you from grievous suffering! You are to believe in God and His Messenger, and to strive hard in God's cause with your possessions and your lives. This is for your own good, if you but knew it. He will forgive you your sins, and [in the life to come] will admit you into gardens through which running waters flow, and into goodly mansions in the gardens of Eden.

Huo ndio ushindi mkubwa kabisa! Na [Atakupa] kitu kingine mnachokipenda sana: msaada kutoka kwa Mwenyezi Mungu na ushindi utakaokuja karibuni.

That is the supreme triumph! And [He will grant you] yet another thing that you dearly love: help from God and a victory soon to come.

Nakuletea habari njema kwa waumini, (aya 10-13)

Give you the good news to the believers, (verses 10-13)

Mtindo unaotumika hapa unatumia aina mbalimbali za maumbo, kama vile kugawanya sentensi na kuziunganisha tena, kuweka mbele swali kisha kutoa jibu, pamoja na mpangilio uliogeuzwa na uhamishaji wa maneno, yote yakilenga kusisitiza ujumbe fulani. Hotuba inaanza kwa jina la imani: "Enyi mlioamini!" Inafuatiwa na swali lenye kuvutia. Ni Mwenyezi Mungu anayeuliza swali hilo, na anatarajia jibu: "Je, niwaonyeshe biashara itakayowaokoa na adhabu iumizayo?" Ni nani asiyetamani kujua biashara hii ni ipi na masharti yake ni yapi! Lakini hapa aya inaishia, ikiweka mapumziko kati ya sentensi mbili ili kuongeza hamu ya kujua. Jibu linatolewa wakati shauku kulihusu imeshaongezeka: "Mmwamini Mwenyezi Mungu na Mtume Wake." Kwa kuwa wao walikuwa kweli ni waumini wa Mwenyezi Mungu na Mtume Wake, wanafurahi kwamba sehemu hii ya jibu tayari wameshaitimiza. "Na kupigania dini ya Mwenyezi Mungu kwa mali zenu na nafsi zenu." Hili ndilo mada kuu ya sura hii, na limetolewa hapa kwa namna hii mahsusi ili kurudia ujumbe ambao tayari umeshafafanuliwa. Mwenyezi Mungu anajua kwamba binadamu wanahitaji marudio na aina mbalimbali za mitindo na njia ili waweze kuinuka wakati unapohitajika. Wakitambua hili, watajitahidi kwa juhudi zao zote kuanzisha na kuhifadhi mfumo wa kimungu.

Mwenyezi Mungu, hata hivyo, anajua kwamba watu wanaweza kulegea, kwamba hamasa inaweza kupoa, juhudi zinaweza kupungua, na kupenda usalama kunaweza kuwafanya watu wakubali hali iliyopo, ingawa kiwango chake ni cha chini mno. Kwa sababu hiyo, Qur'ani inatoa matibabu haya, ikitoa motisha na picha za kuamsha hisia na hamasa, ikitumia kila fursa na kila njia inayowezekana kuyafikia mioyo na roho za watu. Haitegemei imani peke yake, wala njia moja ya kuzungumza kwa jina la imani hii.

God, however, knows that people may slacken, and that enthusiasm may dampen, efforts may wane and love of safety may lead people to accept the status quo, even though its level is too low. Hence, the Qur’an administers this treatment, providing motivation and images to enhance feelings and enthusiasm, making use of every occasion and possible means to appeal to human hearts and souls. It does not rely merely on faith or on one mode of address in the name of this faith.

Kwa hiyo, sura inamalizika kwa mwito mpya na wa kipekee, na wenye mvuto mpya.

Hence, the surah ends with a new and distinctive address, and one that carries new appeal:

Enyi mlioamini! Iweni wasaidizi [katika njia] ya Mungu; kama vile Isa mwana wa Mariamu alivyowaambia wanafunzi: 'Ni nani atakuwa msaidizi wangu katika njia ya Mungu?' Wanafunzi wakasema: 'Sisi tutakuwa wasaidizi [wako] katika njia ya Mungu.' Basi baadhi ya Wana wa Israili wakaamini, na wengine wakakanusha ukweli. Lakini Tumewapa nguvu wale walioamini dhidi ya adui yao, nao ndio waliokuwa washindi. (Aya ya 14)

Believers! Be helpers [in the cause] of God; just as Jesus, the son of Mary, said to the disciples: 'Who will be my helpers in God's cause?' The disciples said: 'We shall be [your] helpers in God's cause. 'And so some of the Children of Israel came to believe whereas others denied the truth. But We have given those who believed strength over their enemy and they were the ones to prevail. (Verse 14)

Wanafunzi walikuwa wanafunzi wa Yesu Kristo. Inasemekana kwamba walikuwa 12.

The disciples were Jesus Christ’s pupils. It is said that they were 12

wanaume waliokuwa karibu naye na waliojitolea kujifunza kutoka kwake. Waliendelea kueneza ujumbe wake na amri zake baada ya muda wake kumalizika. Aya hii haitoi hadithi ya kina: inaeleza tu mwelekeo wa tabia. Kwa hiyo, tunaiangalia katika muktadha inaotolewa na kwa madhumuni inayotumikia.

men who were close to him and who dedicated themselves to learning from him. They continued to spread his message and commandments after his term was over. This verse does not give us a detailed story: it simply outlines an attitude. Hence, we look at it in the context it is given and for the purpose it serves.